וַיִּתֵּ֞ן לִפְנֵ֨י אֲר֧וֹן יְהוָ֛ה מִן־הַלְוִיִּ֖ם מְשָׁרְתִ֑ים וּלְהַזְכִּיר֙ וּלְהוֹד֣וֹת וּלְהַלֵּ֔ל לַיהוָ֖ה אֱלֹהֵ֥י יִשְׂרָאֵֽל׃ (פ)
און ער האָט געשטעלט פֿאַר דעם אָרון פֿון גאָט, פֿון די לוִיִים פֿאַר באַדינער, און אױף צו דערמאָנען און דאַנקען און לױבן ה׳ דעם גאָט פֿון ישׂראל:
Rashi
of David, to make mention This is an expression of prayer, as (above 20:8): “but we pray (נזכיר) in the name of the Lord our God.” Similarly, in (I) Chronicles (16:4): “to invoke (להזכיר) and to give thanks to the Lord.” In Midrash Psalms (70:1) I saw: This is comparable to a king who became wroth with his flock, and demolished the sheepcote and took out the flock and the shepherd. Sometime later, he restored the flock and rebuilt the sheepcote, but he did not mention the shepherd. Said the shepherd, “Behold, the flock is restored and the sheepcote is rebuilt, but I am not mentioned.” Similarly, in the preceding chapter it says: “When God saves Zion, etc., and those who love His name dwell therein.” Behold the sheepcote is built and the flock is brought into it, but I am not mentioned. Therefore it says: “Of David, to make mention. O God, to save me.”
Midrash BeChiddush
(V’afilu) “Even if we are wise ... .it is a commandment to tell the story of the Exodus from Egypt:” For this story is not like the stories of Roman wars or other wars which took place around the world. It is forbidden to incline one’s ear to listen to them since they are vain matters. It is a commandment to speak of the war which God waged against Egypt so that it will remain in one’s consciousness as a matter to contemplate.
When one thinks about the Exodus, one wonders, how is it possible that Pharaoh was so lacking in common sense that he rebelled against God and was so stubborn in his denial of God so many times? And how could God forgo His honor, sending Pharaoh the message, “Let My people go,” when he could have told Moses, “Gather the Jews who are in Egypt and take them out?” And if a person wished to show God’s power, there are many ways that he could have done so! Similar to these questions, a person could derive from these supernal matters and discussions that there are many new ideas to be derived. Also, one would see how Pharaoh in his wisdom could do these things as we shall explain, with the help of God. Pharoah should have concluded that God is faithful to His covenant and keeps His word. Pharaoh’s error was that he thought, ‘God already said to Abraham, “They shall be enslaved and afflicted for four hundred years.” (He reasoned),’ It is impossible that they already began (this count) from the Covenant of the Pieces59According to the Torah, the Covenant of the Pieces or Covenant Between the Parts in Genesis, Chapter 15 was an event in which God revealed himself to Abraham and made a covenant with him. God announced to Abraham that his descendants would be enslaved in Egypt but would eventually inherit the Land of Israel.
for thirty years would pass before the birth of Isaac.60If I understand this correctly, the Brit bein habetarim, the Covenant of the Pieces was made thirty years before the birth of Isaac. Some people count the four hundred years from Isaac’s birth. However the Covenant predicts that the people would be enslaved and afflicted by another people for four hundred years - so the count could not be until the Israelites went down to Egypt with Jacob. That would mean that they were only in Egypt 215 years. Pharaoh erred in thinking that they had not completed the full four hundred years and so he was not obligated to free them. The Covenant of the Pieces also had to refer to a time when they were enslaved and afflicted. Therefore, Pharaoh didn’t believe Moses and stubbornly refused to free Israel. Pharaoh said: ‘Joseph said to his brothers, “God sent me before you…”61Genesis 45:7 God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance. Your God sent you to be enslaved by me, and now you are coming to me and saying in the name of your God that I should send you forth? You haven’t completed the four hundred years of slavery, yet!’
(U’b’emet) Actually Pharaoh was correct (in his calculations) but the outcry of the people of Israel caused God to subvert the original judgment. There are other reasons which we shall mention. That is why we are obligated to tell the story of the Exodus. Even if one offers nothing new in telling the story, this should not prevent one from doing so because whenever one mentions God’s wonders it arouses God’s supernal power above and renews goodness. This is the implication of the expression, kol hamarbeh lisaper, instead of saying kol hamoseef, or kol hamisaper bitziyat mitzrayim, 62Kol hamarbeh lisaper - one who speaks at length, as opposed to kol hamoseef, - one who adds, or, kol hamisaper bitziyat mitzrayim - one who tells the story of the Exodus from Egypt. implying that even if his words seem excessive and repetitive, it should not prevent him from this effort. This is what the sages state in Midrash Tehilim (Tilin), Ps. 70 say: “(For the leader. Of David, Lehazkir. Hasten O Lord to save me!”63See Psalm 70:1-2 The meaning of the word Lihazkir in this context is not clear. In the 1917 JPS translation “To make a memorial. The parenthesis at the beginning of this quote does not appear in Rabbi Foa’s quotation but it does appear in the Midrash.) That which is stated in Scripture, “For though I sowed them among the nations, (in distant places they shall remember me)...”64Note that he quotes the verse from Zechariah incorrectly that is, as a reward for remembering me, I shall remember them. And for every time you remember me, my heart yearns for you, as is stated in Scripture, “That is why My heart yearns for him.” (Jer. 31:20) He appointed Levites to minister before the Ark of Adonai, to invoke (to remember), to praise…” (I Chr. 16:4) What did they remember? It is a remembrance of the wonders that God performed for them at all times. God only redeemed me to save me so that I could recall His wonders. David said, ‘If so “I remember him, as it states, “For the leader Of David, lehazkir.’” Thus, they decreed remembering the Exodus each day; possibly God will have mercy on us and redeem us.” (Zech. 10:9)65See Midrash Tehillim Psalm 70 which Foa quotes at length - however it appears that his version of the text is incorrect - I have based the translation on the original version of the text in MT. למנצח לדוד להזכיר. אלקים להצילני. זה שאמר הכתוב (זכריה י ט) ואזרעם בעמים. ובשכר שמזכירים אותי בכל פעם אני מזכיר אותם בכל זמן שאתם מזכירים אותי מעי הומים עליכם שנאמר (ירמיה לא יט) הבן יקיר לי אפרים וגו' המו מעי לו. (דברי הימים-א טז ד) ויתן לפני ארון ברית ה' וגו' להזכיר ולהודות. ומה היו מזכירין (שם יב) זכרו נפלאותיו אשר עשה זכרו נפלאותיו שעשה עמכם בכל עת ולא גאל את ישראל ועשה עמהם אלא בשביל שיהיו מזכירים נפלאותיו. אמר דוד אם כן אני מזכירו למנצח לדוד להזכיר אלקים להצילני. This is especially true during this season. We arouse God’s compassion since, “In Nissan Israel was redeemed and in Nissan they will be redeemed. By adding to the memories of wonders it is as if we are adding to the power of God’s might (koah gevurotav) above. Thus, it is written in the Zohar, Parshat Bo, “Thus we have established: a people who speaks about the Exodus from Egypt, and rejoices in that story - in the future they will rejoice in the Shechinah in the world to come, which is the greatest joy of all. For they are like a person who rejoices in his/her Master, and the Holy One of Blessing rejoices in this story. At that time [when the story of the Exodus is told], the Holy One gathers together all of the heavenly hosts and says to them: "Go and listen to the telling of My praises, for right now my children are speaking and rejoicing in My salvation." Immediately, they all gather and unite themselves with the people of Israel, and listen to their story of praise. For when [Israel] rejoices in the joy of their Master's salvation, the [heavenly hosts] give thanks to the Holy One of blessing for all of these miracles and feats, and they give thanks to God for the holy nation that God has on the earth who rejoice in the joy of their Master's salvation. At that time, strength and power are increased on high; and in their telling of the story, Israel grants strength to their Master.`` 66 Zohar Volume 2, Parshat Bo 42b Translation taken from Sefaria
When one thinks about the Exodus, one wonders, how is it possible that Pharaoh was so lacking in common sense that he rebelled against God and was so stubborn in his denial of God so many times? And how could God forgo His honor, sending Pharaoh the message, “Let My people go,” when he could have told Moses, “Gather the Jews who are in Egypt and take them out?” And if a person wished to show God’s power, there are many ways that he could have done so! Similar to these questions, a person could derive from these supernal matters and discussions that there are many new ideas to be derived. Also, one would see how Pharaoh in his wisdom could do these things as we shall explain, with the help of God. Pharoah should have concluded that God is faithful to His covenant and keeps His word. Pharaoh’s error was that he thought, ‘God already said to Abraham, “They shall be enslaved and afflicted for four hundred years.” (He reasoned),’ It is impossible that they already began (this count) from the Covenant of the Pieces59According to the Torah, the Covenant of the Pieces or Covenant Between the Parts in Genesis, Chapter 15 was an event in which God revealed himself to Abraham and made a covenant with him. God announced to Abraham that his descendants would be enslaved in Egypt but would eventually inherit the Land of Israel.
for thirty years would pass before the birth of Isaac.60If I understand this correctly, the Brit bein habetarim, the Covenant of the Pieces was made thirty years before the birth of Isaac. Some people count the four hundred years from Isaac’s birth. However the Covenant predicts that the people would be enslaved and afflicted by another people for four hundred years - so the count could not be until the Israelites went down to Egypt with Jacob. That would mean that they were only in Egypt 215 years. Pharaoh erred in thinking that they had not completed the full four hundred years and so he was not obligated to free them. The Covenant of the Pieces also had to refer to a time when they were enslaved and afflicted. Therefore, Pharaoh didn’t believe Moses and stubbornly refused to free Israel. Pharaoh said: ‘Joseph said to his brothers, “God sent me before you…”61Genesis 45:7 God has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance. Your God sent you to be enslaved by me, and now you are coming to me and saying in the name of your God that I should send you forth? You haven’t completed the four hundred years of slavery, yet!’
(U’b’emet) Actually Pharaoh was correct (in his calculations) but the outcry of the people of Israel caused God to subvert the original judgment. There are other reasons which we shall mention. That is why we are obligated to tell the story of the Exodus. Even if one offers nothing new in telling the story, this should not prevent one from doing so because whenever one mentions God’s wonders it arouses God’s supernal power above and renews goodness. This is the implication of the expression, kol hamarbeh lisaper, instead of saying kol hamoseef, or kol hamisaper bitziyat mitzrayim, 62Kol hamarbeh lisaper - one who speaks at length, as opposed to kol hamoseef, - one who adds, or, kol hamisaper bitziyat mitzrayim - one who tells the story of the Exodus from Egypt. implying that even if his words seem excessive and repetitive, it should not prevent him from this effort. This is what the sages state in Midrash Tehilim (Tilin), Ps. 70 say: “(For the leader. Of David, Lehazkir. Hasten O Lord to save me!”63See Psalm 70:1-2 The meaning of the word Lihazkir in this context is not clear. In the 1917 JPS translation “To make a memorial. The parenthesis at the beginning of this quote does not appear in Rabbi Foa’s quotation but it does appear in the Midrash.) That which is stated in Scripture, “For though I sowed them among the nations, (in distant places they shall remember me)...”64Note that he quotes the verse from Zechariah incorrectly that is, as a reward for remembering me, I shall remember them. And for every time you remember me, my heart yearns for you, as is stated in Scripture, “That is why My heart yearns for him.” (Jer. 31:20) He appointed Levites to minister before the Ark of Adonai, to invoke (to remember), to praise…” (I Chr. 16:4) What did they remember? It is a remembrance of the wonders that God performed for them at all times. God only redeemed me to save me so that I could recall His wonders. David said, ‘If so “I remember him, as it states, “For the leader Of David, lehazkir.’” Thus, they decreed remembering the Exodus each day; possibly God will have mercy on us and redeem us.” (Zech. 10:9)65See Midrash Tehillim Psalm 70 which Foa quotes at length - however it appears that his version of the text is incorrect - I have based the translation on the original version of the text in MT. למנצח לדוד להזכיר. אלקים להצילני. זה שאמר הכתוב (זכריה י ט) ואזרעם בעמים. ובשכר שמזכירים אותי בכל פעם אני מזכיר אותם בכל זמן שאתם מזכירים אותי מעי הומים עליכם שנאמר (ירמיה לא יט) הבן יקיר לי אפרים וגו' המו מעי לו. (דברי הימים-א טז ד) ויתן לפני ארון ברית ה' וגו' להזכיר ולהודות. ומה היו מזכירין (שם יב) זכרו נפלאותיו אשר עשה זכרו נפלאותיו שעשה עמכם בכל עת ולא גאל את ישראל ועשה עמהם אלא בשביל שיהיו מזכירים נפלאותיו. אמר דוד אם כן אני מזכירו למנצח לדוד להזכיר אלקים להצילני. This is especially true during this season. We arouse God’s compassion since, “In Nissan Israel was redeemed and in Nissan they will be redeemed. By adding to the memories of wonders it is as if we are adding to the power of God’s might (koah gevurotav) above. Thus, it is written in the Zohar, Parshat Bo, “Thus we have established: a people who speaks about the Exodus from Egypt, and rejoices in that story - in the future they will rejoice in the Shechinah in the world to come, which is the greatest joy of all. For they are like a person who rejoices in his/her Master, and the Holy One of Blessing rejoices in this story. At that time [when the story of the Exodus is told], the Holy One gathers together all of the heavenly hosts and says to them: "Go and listen to the telling of My praises, for right now my children are speaking and rejoicing in My salvation." Immediately, they all gather and unite themselves with the people of Israel, and listen to their story of praise. For when [Israel] rejoices in the joy of their Master's salvation, the [heavenly hosts] give thanks to the Holy One of blessing for all of these miracles and feats, and they give thanks to God for the holy nation that God has on the earth who rejoice in the joy of their Master's salvation. At that time, strength and power are increased on high; and in their telling of the story, Israel grants strength to their Master.`` 66 Zohar Volume 2, Parshat Bo 42b Translation taken from Sefaria